Antichrist possibly shall, the first three and a half years of the prophetic week, keep the covenant, then break it, and usurp divine honours in the midst of the week. An objection to interpreting the temple of God here as the Church (1 Corinthians 3:16-17; 1 Corinthians 6:19) is, Paul would hardly designate the apostate church "the temple of God." BibliographyBullinger, Ethelbert William. Neither is the metaphor to be pressed into a mere synonym of “the Church” (1 Corinthians 3:17). 4 The rare variant forms ναίως or νεώς do not occur with θεοῦ. Making statements based on opinion; back them up with references or personal experience. That's why he points it out as "the day of the Lord has come.—2nd". BibliographyJamieson, Robert, D.D. Patristic usage, however, is full of illustrations—from Ignatius to Chrysostom—of metaphorical values (see Lampe’s Patristic Lexicon). Whether both these texts are discussing something similar is a different matter. In several other points, however, our version does not bring out the profanity of the act as clearly as the Greek. Compare Psalms 68:18; Psalms 68:29, referring to a period since Christ's ascension not yet fulfilled (Isaiah 2:1-3; Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31; Zechariah 14:16-20; Malachi 3:1). We don't know what Paul taught them outside of the basic gospel message, but we do read in Acts: But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd. Hi Mike! The Syriac version renders the last clause, (alxdw) , "and religion"; and the Greek word does signify religion, worship, or devotion, as it is translated, in ( Acts 17:23 ) but here the act of worship is put for the object, and is rightly rendered, "or that which is worshipped"; as it is in the Vulgate Latin version, and in the Arabic version, "or that which is to be worshipped"; and it was usual with the Jews to call God the object of worship, by the name of worship itself, and by which they used to swear: it is said. What does 'the spirit of his mouth' mean in II Thessalonians 2:8? In a visual novel game with optional sidequests, how to encourage the sidequests without requiring them? 1974. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. Why does this review of Star Trek IV include an image of Link from Legend of Zelda? 2 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. I suspect that even if such sources used the phrase literally, it would prove nothing because the NT has some distinctive developments as to where God’s glory resides (from the templeChristbody of Christ). Isaiah 14:12-14; 2 Timothy 3:6.) See Acts 2:22. He does not feign (as the "false Christs," Matthew 24:24), but 'opposes' Christ. Greek. Sitteth in , [ kathisai (Greek #2523) eis (Greek #1519) ton (Greek #3588) naon (Greek #3485): goeth into, and sitteth in]. 6 Cf. Thus Daniel 11:41; Daniel 11:45 (notes) corresponds, 'He shall enter the glorious land (Judea), and plant the tabernacles of His palaces between the seas in the glorious holy mountain;' and then (Daniel 12:1), 'Michael, the great prince, shall stand up' to deliver God's people (note, Daniel 9:26-27). Let the reader beware. Rather, the whole phrase, “taking his seat in the temple of God,” is a poetical or prophetical description of usurping divine prerogatives generally: not the prerogatives of the true God alone, but whatever prerogatives have been offered to anything “called God.” Though the prophecy might be fulfilled without any symbolical act (e.g., of assuming any material throne), yet the spontaneousness (“himself ) and the openness (“showing himself”) seem so essentially parts of the prophecy as of necessity to imply that the Man of Sin will make formal claim to occupy that central seat in men’s minds and aspirations which is acknowledged to be due to God alone. that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 2 Thessalonians 2:9(NASB) Picture courtesy of Courtesy - Ben White. dist. The apostate church is first to be judged by the world-power and its kings (Revelation 17:16); afterward the beasts and their allies (with the personal Anti-christ at their head, who rises after the judgment on the harlot, or apostate church) shall be judged by Jesus in person (Revelation 19:20). The underlying Hebrew is typically בית אלהימ. Verses 1-3 From these words it appears that some among the Thessalonians had mistaken the apostle’s meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand,—that Christ was just ready to appear and come to judgment. Proud member "Commentary on 2 Thessalonians 2:4". Or that is worshipped. Paul’s use of κεφαλή with reference to the church is quite different between Ephesians and 1 Corinthians. It leads to ruin and perdition [doom] - is called the son of perdition [that Isaiah, one destined to hell]." Matthew 26:21 is the only undisputed reference to a literal temple, though even here the apparently dislocated parallel in John 2:21 turns the statement into a reference to the bodily resurrection of Jesus. The man of lawlessness (or "sin") is revealed. But it is hard to believe that anything avowedly atheistic would be spoken of as explicitly claiming or receiving divine honours. A third temple, from the Christian point of view, would represent and overthrow of the New Covenant and a return to the Mosaic era. Antichristian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in intensity of evil (Auberlen). The “sitting” is not in the tense of habitual custom, but indicates one expressive act of taking possession. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 7 If we count the usage of ναός in Eph 2:21—and if this is a genuinely Pauline letter (which I would affirm)—then a date as early as 60 CE is suggested. In a chapter as mysterious and ambiguous as 2 Thessalonians 2 it may be wise not to translate anything too narrowly in a way that eliminates the possibility of various valid interpretations.